Most of the difficulties we face in mobilising the people of God towards marketplace ministry are due to an inadequate understanding regarding the theology of work. This shortcoming basically arises out of a less-than-comprehensive theology of creation, redemption and eschatology. Here are eight aspects of understanding a theology of work.
- God the Worker
God not only authored work but he himself was a worker (Gen 1, 2; Jn 5:17; Rev 21:5). Throughout the Bible, we see different images of God as a worker namely, shepherd (Psa 23), potter (Jer 18:6), physician (Matt 8: 16), teacher (Psa 143:10), vineyard-dresser (Isa 5:1-7) etc. God is as active and creative today – creating, sustaining, redeeming and consummating – as God was when this five billion light year universe was begun.
- Human Beings – Godlike in Relating and Working
Human being are “like” God in being relational (“male and female he made them in his image”) and by working. Our fundamental human vocation is to be people—prizing and people-keeping. We do this as God dwells in us and indwells us through the Spirit empowering us to be priests in the workplace, in our relational life, in our civic responsibility and priests of creation. At the core of reality is personhood, God being the most personal in the universe. As workers, human beings are called to extend the sanctuary (the Garden) into the world, to “fill” it not only by populating the earth, but by filling it with the glory of God by humanizing the earth.
As creatures in the image of God (Gen 1:26-27), humans are workers by make-up and design. We are also commanded to work (Gen 1:28). The Bible makes it clear that we are vice-regents over creation and therefore are commanded to act as stewards of God’s created world. In some religions where matter is deified, humans do not enjoy the same dignity and cannot exercise the same responsibility. Creation is neither a curse not an idol.
As God delighted in his creation (Gen 1:31), humans too find fulfilment when they do good work. Hence we acknowledge that our enjoyment of work is also a gift from God (Eccl 3:13, 5:18).
- No Distinction Between Sacred and Secular
The two words used by God in his command (Gen 2:15) to Adam to describe work are abad (work) and shamar (take care); interestingly, these words are also used to mean ‘service to God’ and ‘keeping of his commandments’ respectively. This implies that no distinction between sacred and secular work is to be made. Likewise the word diakonia is used both for the ministry of the word and service at tables in Acts 6:2,4.
It is important to note that the command to work was given before the Fall and hence, is meant to be a blessing and not a curse. Toil and conversely, the idolatry of work, are the result of the Fall. The suspicion with which many Christians regard vocations in the marketplace may be because they think such work is often driven by selfish ambition for wealth, power or money as was the case with the Tower of Babel (Gen 11).
- Redemption of Work and the Cosmic Scope of Salvation
Despite the pervasiveness of the effects of sin, God in Christ has redeemed the entire created order (note the repeated use of the words ‘all things’ in Col 1:15-20 in regard to both creation and redemption). Apart from humans, creation also waits for the day when it will be set free from bondage (Rom 8:19-23). The cosmic scope of God’s redemption means that everything affected by sin and the curse can be redeemed including human work. God redeems work through his church when by the power of the Holy Spirit, his people bring God’s presence (Matt 5:16-17) and godly values (Prov 16:11; Matt 5:13-17; Prov 20:10; Amos 5:10-12) into the workplace. Obviously, unethical, immoral and exploitative practices have no place in God’s kingdom and purposes.